Women as imams
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There is a difference of opinion among Muslims regarding the circumstances in which women may act as imams, i.e. to lead a mixed gendered congregation in salat (prayer). The orthodox position is that women cannot lead men in prayer (although they can lead women), which is justified by various Quranic verses and Hadith about the roles and responsibilities of men and women.
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A small number of schools of Islamic thought make exceptions for tarawih (optional Ramadan prayers) or for a congregation consisting only of close relatives. Women acting as leaders, teachers, and authorities in other capacities however is not deviating from the Islamic orthodoxy as women have never been restricted from becoming scholars, ulema, jurists, muftis, preachers, missionaries, or spiritual guides. There is a long history of female masters of Islamic sciences teaching men.
Historically, certain sects have considered it acceptable for women to function as imams. This was true not only in the Arab heartland of early Islam, but in China over recent centuries, where women's mosques developed. The debate has been reactivated during the 21st century as the west and the world revisit sexism. Those critical of the ruling that women cannot lead congressional prayers have argued that the spirit of the Qur'an and the letter of a da'if (weak) hadith (saying of Mohammed) indicate that women should be able to lead mixed (albeit children) congregations, as opposed to sex-segregated congregations, and they suggest that the prohibition against the practice originated from sexism in the medieval environment and from inaccurate patriarchal interpretations of religious texts, rather than from a spirit of "true Islam".[1]
Those who reply to these arguments typically mention that Islam has a long history of female scholarship and legal rulings and they claim that unlike other religions Islam never had a male dominated class of jurists. They also suggest that the arguments of those who support female leadership of congressional prayer often criticize the entire history of Islamic scholarship with sweeping accusations of patriarchy or sexism rather than pointing to jurisprudential methodologies or preexisting legal opinions, especially as preexisting rulings are the foundation of all judicial systems, and carry a lot of weight when jurists are considering new rulings.